The transcript has been transcribed and edited from English simultaneous interpretation, thus there may be potential semantic inaccuracies within it.

Daily Morning Lesson: November 4, 2025

Part 1: Recorded lesson - Aug 31, 2020

Excerpts from the sources: “Work with Faith Above Reason”. #9

Reader: Hello, in the first part of the lesson, we are studying about the work with faith above reason, select excerpts from the sources. We'll start with excerpt number nine, and we'll be in a lesson from August 31st, 2020.

Reader: Hello, this is a lesson on the subject of the “Work with Faith Above Reason.” We'll read excerpts from the sources, starting with excerpt number nine. All of our materials or texts can be found on kabbalahmedia.info, or you can find them on the Galaxy platform itself by clicking the book icon. You can send us questions also on kab.tv, and some questions related to the lesson may be aired live.

M. Laitman: (00:53) Yes, we are now on the last day of the summer. We are entering the time of the autumn and the winter, and certainly, this is how it is customary for people to count it, so we can count it like this as well. Still, people feel, more and more, from one day to the next that this situation is becoming prolonged, and it is good that from one day to the next they feel that this situation apparently is not going to leave us so quickly, that this situation is influencing us not only in that we are sick, but it really is influencing our whole life. It's not just about us being sick, but work, home, our interconnections with one another, the way that people look at their lives, each and everything. Everything is now undergoing change. We never had such an illness, a pandemic that was so broad and so deep and so prolonged, affecting such essential changes within man. We are still being stubborn.

Humanity is still insisting, resisting making changes. It doesn't understand what is required of it. But nevertheless, I think that the upcoming times that we will go through now, the next two months or three months, we will feel that this pandemic, this blow is forcing us to change. It is changing our attitude towards life, our attitude towards society, our attitude towards everything. It really is changing us. And let's hope that then it will become easier for us to speak with humanity. They will be able to understand us quicker. For sure, we will be closer in our perception, in our understanding how we relate to the world and to what we need to be. I hope very much that the upcoming autumn, with all of our customs, everything we are used to, that we go back to work from that period of vacation, where kids go back to school and also students.

Meaning, that everyone starts getting into some groove, then we will realize how much we are not capable of returning; we have nowhere to return to, we're not capable of sustaining the same systems as we had before. We don't really have much understanding of how to keep the earlier things in relation to work, study, everything, our lives, along with the new conditions that are becoming revealed as a result of this pandemic we will start to digest it more, anew, in a new way. We will feel that less and less we feel like struggling, fighting against the phenomena, but rather more to understand their essence, their internality, and maybe to change, change ourselves and change ourselves with respect to them.

Well, in the meantime, let's go to our excerpts. Why? Because faith above reason is really our work on ourselves, how we need to change our perspective, our outlook on life, on ourselves, on the way the Creator is functioning with respect to us, and our desirable functioning towards the Creator. Actually, it is more about men, how men needs to change and see his own life himself, how he has to establish himself in the way that he looks at everything that is happening with subjugation and understanding the upper force, positioning himself on the side of the upper force and not on the side of our own nature. This is actually what is called faith about reason, transitioning from the force of reception to the force of bestowal, from Malchut to Bina. So, let us see what the Kabbalists write about it and how we can reach it. Go ahead, please.

Reader: We are reading from a compilation of excerpts on the subject of the “Work with Faith Above Reason,” excerpt 9 from Rabash's article “What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?”

Reading: (07:19) 9. Rabash. Article 36 (1989), “What Is “For It Is Your Wisdom and Understanding in the Eyes of the Nations,” in the Work?”

He should tell the nations of the world within him, “Know that everything you say is true. Reasonably speaking, you are correct, and I have nothing to reply to you. However, we were given the work above reason—that we must believe above reason that you are incorrect. And since the work on faith must be above reason, I thank you very much for your correct arguments that you have brought me, since it cannot be said that a person goes above reason unless he has reason and intellect. Then, it can be said that he is going above the intellect.

But when there is no reason, it cannot be said that he is going above reason. That is, “above reason” means that this path is more important than the path within reason. However, when there is no other way to tell him, “Walk in this path!” it cannot be said that he chooses the path of faith above reason. For this reason, precisely through the power of faith above reason is it possible to defeat the views of the nations of the world within man.

M. Laitman (Source Text/Commentary): (09:06) What do they want to tell us here? I'll read it slowly. One should tell the nations of the world within him, that is, his will to receive, everything related to the corporeal level in which he was born and he develops until he reaches, let's say, the state of today. So, one should say the following, “Know that everything you say, all of my ordinary, earthly, egoistic thoughts and desires, which are in me, just like in all human beings, it is true.” Because, as you feel, as you understand, as the Creator has established you, this is how you operate. And I feel the consequences of this, and I cannot say it's incorrect. Reasonably speaking, you're correct. And I have nothing to reply to you. There's nothing to say against it. Rather, this is the corporeal level in which I was born and I developed, and this is how I think and feel, and this is what I have to stand on. I have no other basis. However, we were given, those who wish to go on the second floor, above the feeling of this world, we were given the work above reason. Reason means our attitude to the corporeal, ordinary world, and above reason is a different kind of attitude that we have to develop. That we must believe above reason to accept it in such a way that you are incorrect. That specifically this feeling, this attitude that I have to everything that is happening here, it is a special, specific relation, attitude.

But there is another one, and I want to attain this other one, to feel it, to live in it also. I'm not canceling this world, which I now feel and relate to. I just want to determine another attitude beyond it, above it. It's as if I'm not looking at this world from the side, from the perspective of the created being, a person who is living in this world, but rather I want to look at this world the way that the Creator looks at it. There is the degree of Malchut, and there is the degree of Bina. I want to see the world through the perspective of Bina, of the force of bestowal that is unrelated to the force of reception. These are two levels, and even though I was born and I developed on the corporeal level of Malchut, I now want to reach a state where I accept, I feel, I decide, I exist on the level of Bina, on the level of bestowal. How do I reach it? That's the question.

M. Laitman (Source Text/Commentary): (12:46) So he says, however we were given the work above reason, that we must believe above reason that you are incorrect. The egoistic thoughts and desires, you are specifically incorrect. There is another approach, another kind of being correct. And since the work on faith must be above reason, against whatever exists on the level of the reason, therefore, I thank you very much to all of my natural thoughts and desires, the egoistic ones, all of those that you have brought me, that you raised me, developed me, that you are aiming me to look at life in such a way. I accept it. I am aware of it, and I am grateful for it, for all the correct arguments that you have brought me, since it cannot be said that a person goes above reason unless he has reason and intellect. Then it can be said that he is going above the intellect, meaning that these two levels should be one above the other. Down below it is within reason, Malchut, the ordinary egoistic form, just like the way that everyone is looking at it and walking in it. This is why it says, the judge has nothing but what his eyes see. This is how one accepts the world first of all. This level does not change. One is born with the ego and exists with it. However, when there is no reason, it cannot be said that he is going above reason. He doesn't have anything on which to base his spiritual approach also. That is, above reason means that this path is more important than the path within reason. That is, whatever I feel in my ordinary Kelim: sight, hearing, tasting, smelling, feeling, all of my senses and all of the mind and emotion that stand behind it, all of these things which are high on the level of the reason, there is now a degree which is more important for me, which I need to attain, and it is above reason. However, I build above reason on top of the reason. I don't disconnect from it and I'm going to fly in some air, but rather I build these two levels, one on top of the other.

M. Laitman (Source Text/Commentary): (15:53) So he says, however, when there is no reason, it cannot be said that he is going above reason. That is, above reason means that this path is more important than the path within reason. Now, I determined that for me, above reason, acquiring, feeling, living in it, is more important than within reason. However, when there is no other way to tell him to walk in this path, then it cannot be said that he chooses the path of faith above reason.That is, it is impossible to walk on the level of faith above reason if you don't have beneath it the path of reason. For this reason, precisely through the power of faith above reason, that one elevates himself each time to the degree of faith from the degree of knowing, it is possible to defeat the views of the nations of the world, that is, of all of the desires that exist within him, within man, as it says, and then one builds the second level, the second floor. This is how we build it. Well, take it slowly.

Question (Tel Aviv 2): (17:29) I want to wish you a happy birthday today, and I'm very glad. We are all glad in Tel Aviv that you're celebrating your birthday.

M. Laitman: Thank you very much, and we're not going to talk about it more than that, okay? I'm very sorry that you even remember this date, mention this date. We don't remember it. We don't celebrate it. We don't do anything on our birthday. This custom has to do with the egoistic form of man that he celebrates, as it says in the Torah, the birthday of Pharaoh. That's it. For us, in the wisdom of Kabbalah, and in general in our spiritual lives, we do not celebrate birthdays. We do it for children until the age of ten, let's say, and that's it.

Student: Each one has a different opinion, different mind. There is resistance. Is each one's work different on the personal level, and how should we relate to this?

M. Laitman: This is what we're studying now. I cannot answer you with a single sentence. I cannot. Well, we'll do it. Bit by bit, we will establish within us such an attitude. What we're doing now is we're building a new instrument, a new device with which to see the spiritual reality in which we exist. This reality exists within us. It exists around us, let's say. We need to build a special device for it: senses, emotions, thoughts, qualities, understanding, all kinds of interconnections between them and interconnections between us, so that we will start to feel the world. You see, that's the most important. That is, that we will start to enter me and whatever exists outside of me, but on the spiritual level.

Student: Each one according to his resistance, and it doesn't matter?

M. Laitman: Well, we will do it and you will keep quiet and try to do it. And then it will become clear to you, and not with your present mind that you're going to do it. Rather listen to what they say and try to precisely, as much as you understand it, to do what they say, and read a few times a day and during the week and during a month, whatever they say, and repeat, and repeat, and repeat all these excerpts, and try to do exercises. And through these exercises you build your spiritual sense called faith above reason.

Question (Moscow 7): (20:57) You said that each one of you needs to see the world through Bina. What does that mean?

M. Laitman: Well, through the will, not through the will to receive, but through the will to bestow. What is it? I cannot tell you what it is. I cannot tell you. Simply, it's impossible to explain it. A feeling can be explained only if we resemble it to something that we already have. But if we don't have anything above reason, then I cannot explain to you what above reason is. Rather, here we need help from above, so that the reforming light will come and it will bring us back to this spiritual sensation. That's it. And this is what we're working on right now.

Question (Moscow 7): (21:58) You said that we have to understand and come to the decision to exist on the degree of Bina. Now, from the sources and your explanations we get the understanding, but what does it mean to make a decision to exist on the level of Bina?

M. Laitman: When you make an effort to understand as much as you're capable of and to do what Kabbalists tell you about faith above reason, this is it. This is what we're doing. Therefore, do it. And I mean, here we need to have fewer questions because it's not through the intellect that you will get it. Rather, only when you try more and more to enter such a perception of reality.

Question (PT 19): (22:51) What's Sefira? What Sefira is the world of Daat [knowledge]? Where is the world of Daat, in Malchut?

M. Laitman: It's not a Sefira. It's all ten Sefirot that work according to restriction, screen, and reflected light in the force of bestowal above the force of reception. This state, this connection with spirituality is called faith above reason.

Student: So what is the foundation upon which you say we rise to the world of Daat?

M. Laitman: Bestowal.

Question (ITA 4: (23:54) The reason for which we should be within reason, to rise above reason, is it because it always must be clear to us what we must rise above?

M. Laitman: The reason why we have to build artificially the degree of faith above reason, the degree of bestowal, is because, to begin with, the Creator created us on the degree of reception, in the quality of reception. And He arranged for us, He prepared for us an opportunity, a possibility to rise to the degree which is above the degree of reception, the degree of bestowal, that is the other nature. The other nature, it's not that I give instead of receiving with my hands, as we can do it, or even in thoughts, somehow. The other nature is that I clothe in such thoughts and qualities like the Creator, like the Creator. And this way I see reality. We are incapable now of depicting this to ourselves, but bit by bit, through efforts in prayer, mostly in prayer, all of us together, we will make it so that we will start to feel how much this concept starts becoming closer and closer to us. We will start to feel that sometimes it appears, and we are in some different reality, and we are entering it. We are entering it.

Therefore, I promise you that it will happen, but following many exercises that are done together with the help of the Creator. It's necessary to pray to the Creator, because only from there we receive this ability. And the more we hear it and we're focused inside on trying to do it, through this we succeed, and not through all of these clever questions or anything. Try inside, within the subtlety of your soul, to reach it.

Question (Rehovot): (26:55) By what is Malchut pushed towards Bina, and what is the main fuel to use in order to climb above reason?

M. Laitman: Suffering, since we don't want to stay in a situation that we were born in, where we don't see anything besides this limited world, and we're disconnected from the forces of bestowal, from the Creator's thoughts, from His plans, that we exist on the level of the created being of this world, simply as it is called, a wicked man, whereas the degree that we can reach, the degree that we yearn to reach, that we want to reach, this is actually the force that brought us to the wisdom of Kabbalah, because the entire wisdom of Kabbalah exists in order to elevate humanity, everyone, to raise them to the degree of Bina, to the degree of bestowal, to the degree of the Creator. As it says, “Return, O Israel, to the Lord your God.” Therefore, we need to try to understand the subtlety of this state, and each one, and also in groups, to try to do these exercises, and out of that, you will start to see how we can, nevertheless, find some opening for this new perception.

Question (New York 4): (28:56) We need to look for many opportunities to make efforts above reason. Meaning, is it about quantity, or to look for the biggest place? Is it a quality thing?

M. Laitman: Our efforts need to be quantitative, but the result should be more and more qualitative.

Student: So, I need to aspire to have as many opportunities to perform an overcoming than to just say, “Oh, here I found a tremendous opportunity.”

M. Laitman: You have these opportunities each and every moment, because you are in this world, and you need to try, on top of this whole world, to be connected to reality on the level of the next world.

Student: So I need to aspire to this intellectual sort of overcoming, mindful overcoming every moment, not to wait for an action, but within the mind to try to return to it again and again?

M. Laitman: It's more of an effort in the emotion, not so much in the intellect. Well, the intellect, the mind, helps also, of course, but the effort is more an emotional one.

Student: And what do I need to aspire to in the emotion?

M. Laitman: To rise above your egoistic attitude to reality, meaning to see the whole of reality through the group, through the friends, through my attitude of bestowal, through giving. So if a person has such tendencies, inner tendencies, capabilities, efforts, then by this he performs exercises, and then he reaches a state where suddenly he begins to feel reality through the quality of bestowal. It will happen. It will happen. I have patience, and I can be with you in each situation for a long time. However, it will happen. The plan is clear, it's there.

Student: So we had an exercise today, and we wanted to put the Ten in the pilot seat, so to speak, such that the Ten dictates everything, I follow its dictates. Is it something we should do every day, to constantly try to put them up?

M. Laitman: This is true, if the pilot is like Sefira that exists, and it exists through the force of Arvut, only through the force of Arvut. Not by each one, but rather through everyone together, both in terms of the direction, and also in terms of the goal, and also according to the intensity, etc., where everyone together are trying to be connected so that, God forbid, it's not that each one is pulling to a different direction. It's better not to perform any action than to pull in different directions, because if you're not pulling towards any action, and you're saying, we're not doing anything, we're stopping ourselves from taking part in it. We just want the Creator to manage us already, you're somehow in the right state. But to add to it, that's a problem already, because you have to add in Arvut [mutual guarantee] that is connected and aimed. But you need to be certain that you're doing it in such a way, and if not, as it says, “sit and do nothing is better.” These are very serious laws, because you're operating, acting, you're entering states, whereby this, you determine the direction and the pace of your spiritual advancements. And therefore, it is written that sit and do nothing is better. There are those who advance, and it's worse than sitting and doing nothing.

Question (PT 25): (33:50) We have this good, nice attitude, we have in the Ten which is above reason. It's an attitude of bestowal towards a friend, is that true?

M. Laitman: Well, first of all, towards the friends. And again, there were many, and there are quite a few people, even in our world right now, who have some feeling of faith above reason, the spiritual feeling. Their problem is that they're not doing it, and God forbid, I'm not criticizing them, however, they're not doing it in the style of the last generation. We want to keep faith above reason, which is in the Ten, in the soul, even on the smallest degree of the soul, which is an individual Ten, a particular Ten. And this is an essential difference between how we get to faith above reason and how an individual person reaches it, even though he might reach it.

Student: So, in the same vein, we need to detect the fact that we have reason and to be aware of the reason that we have, and the reason is the egoistic attitude I have in the Ten. How does a person correctly identify his egoistic attitude in the Ten? How is it expressed?

M. Laitman: It's, as he tells us here, that one follows his mind and his emotion, and he says that his mind and emotion tell him so and so, that in his mind and emotion, also he's walking not in a way that it's brutal, it just cancels everything, and he wants to be forceful. But rather, the judge only has what his eyes see, this is how one begins with, then he wants to rise to a degree where he can judge these things, and it's clear to him that this is possible only by going, shifting from the one to the Ten.

Student: So, what is my reason within the Ten? Anything that I feel in the Ten, or are there some specific emotions with respect to which I should, or that I need to rise above, or is it anything I feel in the Ten?

M. Laitman: Any feeling that I have in the Ten is an egoistic feeling which is still not arranged spiritually, but rather I must reach such a state with my Ten that I relate through them to the force of bestowal. That in them I find the force of bestowal in actuality, that in my participation I lose myself, and I feel them through my annulment, and this is how I advance. Well, friends, it will come, it will come, I'm happy that you're asking, especially questions like what you're asking. These are nice, heavy questions.

Question (Kyiv 1): (37:27) So, as you said, through annulment I integrate with the friends, I ask for them. I ask to feel our connection that we share. So, what does it mean that in our connection I bring myself to thoughts of the Creator?

M. Laitman: Bo-u-Reh, Creator, is called Bo-u-Reh, come and see. It does not exist with respect to the person in a sense that the person feels Him and he has a connection with Him on the side of the person. It is called “come and see.” You need to come to a special state and then you enter a connection with the Creator. The connection can be seemingly one way, well, from the side of the Creator for sure, it's like that always, just like a mother takes care of a baby and he doesn't even know who is doing it and what is she doing. Or the connection can be on the side of the baby, from our side towards the Creator. And that connection can be mutual, “I to my beloved, and my beloved to me.” This is already some kind of a dialogue, a conversation. This is what we need to do through the Ten, because all in all, I always feel the Creator in my connection through the friends. As we say that behind each friend stands the Creator. If I relate in such a way to the friends I begin to detect the general force that is managing us, connecting us, establishing us, each time changing us. And this is how we detect Him.

Question (French): (40:06) If I have to attain faith first in order to fall from, to go above reason.

M. Laitman: Yes, yes, yes, this is enough. Should I first achieve faith in order to be above reason? To be above reason, that's already the force of faith. It is already the force of faith. We, first of all, need to be in the force of faith. The force of faith is the force of bestowal, giving. Don't think about faith like whatever you have from your previous life, all kinds of meanings. Faith is the force of bestowal. As much as I relate to someone in bestowal, what I get from him through this force of bestowal, meaning I feel him, I understand him, and it's also not him, but rather through my own force of bestowal, it is then considered that I'm connected with him. Because I don't know who the friend is. There are no friends. There is no Creator. There is nothing. Rather, I establish them through my force of bestowal towards them. And this is how it is with the entire spiritual reality. I create it. I build it. I establish it through my force of bestowal. It's called Ohr Hozer, reflected light.

Question (Moscow 4): (41:47) So, as I understand, sit and don't do is better. It's a stage of preparation for going above reason in relation to the Creator?

M. Laitman: Sit and do nothing is better, means until I connect with the Ten, until I am capable, to some extent, to operate with the force of bestowal, and with this force of bestowal, it means towards them, that I, inside of this force, inside of this attitude of bestowal, I want to feel the new reality, a new attitude, a new relation, then it is considered, sit and do nothing is better. Don't perform any action.

Student: What does it mean do not do any action. What is considered to be an action?

M. Laitman: So, do nothing, it's not through an attitude of bestowal out of you, an attitude to connect with others, you know, to do good to them. All other actions are to your detriment. By this, you only make your ego greater, creating, getting deeper into corporeality instead of rising to spirituality.

Student: But we have a daily schedule for the world Kli, for the Ten, and so on. Many times I'm not so ready for the event or even the lesson.

M. Laitman: I'm also like this. What do you think? That the lesson that I'm giving it to you, I'm just giving it to you, and for me, it's just like I'm talking and, you know, it's a lip service? I also come to the lesson and I advance towards the lesson, before the lesson. Well, I got up and I prepared myself for the lesson. And before that, I was sleeping. So, before sleep, I also read something before I fall asleep. And I saw Rabash, how he was doing it. Without that, he wouldn't go to sleep, before reading something from the notebook of Shamati. He would just open it somewhere, read half a minute or a minute, and then he would fall asleep. That's it. This is how it was.

Student: I understand that this is how it should be, but I'm not always in it. I sometimes find that I forgot to prepare or I got up from the wrong foot, and I am not in it.

M. Laitman: So, you don't have an example, you need to take an example from the friends. That this is how it needs to be done, then envy will help you to keep it also. But it cannot be that you fall asleep after watching some film on TV. Even if you are watching something, however, the thoughts with which you go to sleep, they have to be in the direction of bestowal, in the direction of bestowal. And also it's preferable to sleep by yourself, sorry for saying it, but not in a double bed, but each one should have his own bed. That's it. The bed of the man can be even in the same room as the bed of the woman, and in between, how do you call it? A closet, and a book of Shamati on top of it, and an alarm clock, and a cup of water if you want, that's it. This is how it was with Rabash. Truly, so try to get closer to these things bit by bit, and you will see that these thoughts will work out accordingly, bit by bit we will get into it in practice, and in thought, and this is how it's going to be.

Question (Latin 4): (46:51) I would like you to explain to me, I felt sick, that I have to run to the Ten, because I felt this is the place where I'm being healed, so the question is, is this dependency good, and what kind of meaning does it have, what does it mean, is it good to feel the limitations, and also that it all comes from the Creator at the same time?

M. Laitman: Anything that you feel as an influence from the Ten, it's a good influence, even though it may seem bad to you. Even if the Ten is pressuring you, and I don't know what it does with you, demands something of you, yes, it's all for the best. Even if the Ten tells you go away from us, we don't want to be friends with you, that is also for the best. Whatever the Ten does, accept it as coming from the Creator, just accept it, and act appropriately, don't try resisting it, just to resist. Maybe you can scrutinize it, and ask for something later, but actually you should accept whatever the Ten decides, as a law from the heavens, and then all of our work has to be in subjugation towards the friends, especially in our generation, if you'd asked me a hundred, two hundred years ago, before I wouldn't have explained in this way. Even though the Matan Torah, the giving of the Torah, and the Arvut are all written in the Torah, but it wasn't for actual implementation for the generations that came before, but in our generation, as Baal HaSulam writes and as we see, according to everything that's happening in the world, we are in a more generalized reality, where we have to advance only through Tens, through the Tens, so let's try.

Question (USA LA): (49:34) For the past week, North America has been on fire and we've been incorporating Rabash into our lives. Why does it feel that we are able to rise above reason and connect to Rabash when you share personal stories of your experience with the Rabash? Like yesterday, when you read the story of Shamati, we really connected with that. Kab U students really, really connected with that. Veterans really

connected with that. Why can we connect through Rabash, through the books? Why do you give us such a connection to Rabash?

M. Laitman: I want it to be this way, so that you connect to him. It's our spiritual source. Through him, we receive all of our spiritual bestowal and influence from the Creator. As he connects to his father, Baal HaSulam, and he connects to Baal Shem Tov and The ARI, and so it goes from them all the way to Rabbi Shimon and more, all the way to Adam HaRishon, and so on. That's the chain of Kabbalists through whom we receive our connection to the Creator, our spiritual life. That's why I'm interested in you being connected to Rabash. I'm here only as an intermediary here, like a guide, but Rabash is the actual source of spiritual life.

Student: With that said, here in Los Angeles, we are actually going to start a Wednesday night - Rabash night, where we're just going to get together, and it's all about Rabash. It's an hour and a half, and it's going to dive deeper into the article. We're also going to invite other Tens in North America each Wednesday to join us to make sure we do this Ten-to-Ten connection, as you instructed us.

M. Laitman: I'll be happy to hear how it works. All right. I wrote here and there, I spoke here and there about Rabash. You know, it's impossible to convey exactly this kind of life. I was with him for ten, eleven years, even twelve. Before the morning lesson, I would take him at 3 a.m. for a dip in the water, then I'd take him to the morning lesson. Then I'd bring him a cup of coffee. I would sit next to him and record and write down everything that's going on in the lesson. After the lesson, he would go rest and have breakfast. Then at 9, I'd go to him, and we would go to various places, the park or the sea, the beach, to take a walk or to sit and talk. That's how it was for three or four hours every day, just driving around. Then I'd bring him back home, and he would eat and sleep for about half an hour, and then he would write the articles. Then in the evening again, he would study Etz Chaim and Zohar. So I was always next to him. Only in the lunch break, where he would eat and sleep and write an article, I would work. That's it. That's why I want to convey this impression I had from this special man to you, because no one knew him. No one. When you're next to the person, you're always there, you're with him in the hospital. It was for a month in the hospital with him. How did it all start? From when I came to him to study, and then I found that I was studying with someone else, named Gibson. Then I learned that he had to go to an ear doctor because he had a problem with his ear. This was the first half hour. In February, I came to him. And after those doctors, we went to the hospital in June, before the holiday of Shavuot. And so it happened that I was with him for 30 days. He had to get such antibiotics for his ear that I was with him in the hospital for 30 days. So they gave him a room, and I would sleep in the same room on the sofa. I was constantly with him. I would just go home for a few hours, every now and then, and then return again for three or four hours, the hours where he was used to sleeping. So for 30 days to be next to a person, especially where he's an old person and you're young, it's something. The difference between us was 40 years. He was 40 years older than me. And when I sat next to him, we constantly studied. He couldn't do anything but study. So I learned a lot from him in a month's time next to him. You understand what it is? And what he told. And mostly, the main thing was that I had to wash him and clothe him. He had infusion in him, and that he couldn't do anything with his arms. So I had to do many things for him. And then for the second time, we went to the hospital because he got burnt, right? The gas stove just flamed up, like the gas balloon and he was burnt. He was taken to the hospital and they called me at home telling me this happened late in the evening. I ran to the hospital, and then again, I stayed at his side. So he had two burnt arms, and well, his face was almost untouched. But in any case, I had to take care of him, to clothe him, and to take his clothes off, and to excuse me, or take him to the bathroom and back, and everything. A person without both hands, you understand. And all these things allowed me, they afforded me an opportunity to understand, to get to know his approach to life, his approach to everything. It was very helpful, very helpful. So I very much want you all to know him somehow, his greatness. It's a person who- all of the wisdom of Kabbalah today reaches this world through him. Even though there are many who jump- wanting to write more interpretations on the Book of Zohar instead of Baal HaSulam, instead of the TES, “The Study of the Ten Sefirot,” all these things, it's all, let's say, it's all wrong. I asked him about him also, and he said, these are the final interpretations, Baal HaSulam on the Book of Zohar as well. There is nothing more. Even though people may add all sorts of commentaries and whatever, they want to make it easier for you, like we did, actually. I did it because people arrived who can't read in that style of the Zohar. That's why I did it. But I talked about this with him as well. But more than that, no. And the study of the Ten Sefirot, there's no more interpretation to do. Even what Baal HaSulam didn't interpret, and I asked Rabash about this, do we need to interpret Baal HaSulam further? TES, you can open each page to ten more pages, you can elaborate. And Rabash said, no, it's not worthwhile. This is a person's inner work. It needs to bring him to inner connection through the text with Baal HaSulam, and only that. And so, all the interpretations and commentaries about TES, as I see it, are flawed. I cannot say that they are incorrect, but they are flawed with respect to the spiritual advancement of the person who reads them.

Question (Petah Tikva Center): (01:00:11) I just want to say a little word. There's a book that Senka Simion Vinokur published, it's called,” Always With Me.” It's about all of the stories of Rav together with Rabash, really all of the stories that we hear from throughout the lessons, meals, from going together to Tiberias, the days in the hospital, etc. It's highly recommended, very moving, did great work, he simply put together all of the stories. Anyone who wants to hear more such examples, and I read it recently, and it kind of renews everything. You can find it in our website,” Always With Me.”

M. Laitman: Well, and let's continue to Faith Above Reason.

Question (Toronto 2): (01:00:58) I want to ask about what you said about the proper approach to faith above reason in the last generation. Clearly, we can't even come to faith above reason unless in the Ten, and yet at the times when it happens, it can be with respect to the Ten, or it could be with respect to anything that occurs in life. So, my question is, if we are approaching it through the Ten, then it's something that goes across all of reality, no? Could you clarify what you mean by a correct approach for this, for the last generation?

M. Laitman: That we need to use the power of the Ten, the power of Arvut, in a complete way, to yearn to use it complete. Meaning that all of humanity, everyone, all of the souls in general, which is, which goes beyond humanity, which we see now as living bodies. It's where everyone, everyone come closer and connect to the system, the one system of Adam HaRishon. So, that sensation, that knowledge, that perception needs to constantly be established in our perceptions more and more. And we need to yearn for the whole world, even though we don't do much in dissemination. If we don't do much in dissemination, we have to yearn for the whole world to enter that, as Baa HaSulam writes. It's very important.

Student: Yes, I hear what you said. But if you said that some may be approaching it individually, but I can't understand how it would even be possible to approach faith above reason individually. Do you mean to leave out the world in this? That would be individual?

M. Laitman: No, and not to integrate in a Ten, not to integrate in the Ten, because the Creator shattered the vessel in order to give us the opportunity to, in practice, reach the quality of bestowal. That is the reason for the need for the shattering of the vessel. And so it follows that if we do not use the shattered vessel in the right way, to somehow see it connected by annulling our egos, wanting everything to be connected, wanting the Creator to connect it together, because we understand that by our power, well, it's not like in this group, in this world, to establish a group. It's about connecting the egoistic forces in the spiritual system. Meaning, through restriction, Tzimtzum, Masach, screen, Or Hozer, or reflected light, in a form where you have Ten Sefirot, ten egoistic desires which connect together via the reforming light, which makes of them a complete system, completes them. That is the work, that is the work through which we come to the application of faith above reason.

Student: So, in the past, when an individual would reach faith above reason, it was only as a preparation for this time, but it's still difficult for me to understand how an individual could possibly do it.

M. Laitman: His ego was so small that, well, they didn't need to work on the connection between them so much. It's only from the time of The ARI and forth, and the ego, 500 years ago had to start growing more and more, and then there was a leap in technological development in our world, and scientific development, and development of medicine. and everything, cultural as well. The ego grew mostly from the time of Baal Shem Tov, after the ARI, from the time of Baal Shem Tov, that's why he established for us this spiritual work. And Baal HaSulam completed it, finalized it. Meaning that the time of the egoistic development of humanity has come to a close, and what's left for us is only to implement the connection. But before that, as we learn in the introduction to the TES, if you're alone, if you sleep on the ground, eat moldy bread, and drink some little water, you get to spirituality. You understand? They didn't even have to engage in connection so much. The ego is very small. Each generation in its own conditions, and we are in the last generation. For us, the condition is to revive the whole system.

Song: (01:13:45)

Кабала Медіа

Кабала Медіа

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Щоденний урок26 dic 2023(Morning)Part 1 Рабаш. Що означає чотири види тих, хто йде в Дім Вчення в духовній роботі. 10 (1988)

Part 1 Рабаш. Що означає чотири види тих, хто йде в Дім Вчення в духовній роботі. 10 (1988)

Рабаш. Що означає чотири види тих, хто йде в Дім Вчення в духовній роботі. 10 (1988)

Кабала МедіаCopyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені

My Library
Sign in to like, save and subscribe to videos

Щоденний урок26 dic 2023(Morning)
Part 1 Рабаш. Що означає чотири види тих, хто йде в Дім Вчення в духовній роботі. 10 (1988)

Кабала Медіа
Copyright © 2003-2026 Бней Барух – Асоціація Кабала Ла-Ам, Всі права захищені